CHAPTER 1.

Some general observations on the metaphor used by the apostle John, Except a man be born again, and the same or similar expressions, to be found in other parts of the word of God.

Ir deserves the serious attention of every Christian, that, as this declaration was made by our Saviour in a very solemn manner, and by a very peculiar metaphor, so this is not the single passage in which the same metaphor is used.

We find it in the apostle Paul's epistle to Titus, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." We find one perfectly similar to it, in the same apostle's second epistle to the Corinthians, "Therefore, if any man be in Christ he is a new creature: old things are passed away; behold, all things are become It is elsewhere called a new creation, with reference to the power exerted in the production. "For we are his workmanship created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." It is still a

new.

figure of the same kind that is used when we are exhorted" to put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts; and to be renewed in the spirit of our mind, and put on the new man, which after God is created in righteousness and true holiness." To

name no more passages, the real believer is said to be "born of God," 1 John v. 4. in which the very expression of the text is repeated, and the change attributed to God as his proper work.

Whoever believes in the perfection of the Scriptures, will readily admit that it is intended we should learn something from this very way of speaking itself. Let us therefore consider what may be safely deduced from it. And, as I would not willingly strain the metaphor, and draw from it any uncertain conclusion, so it is no part of my design to run it out into an extraordinary length. Many smaller resemblances might easily be formed between the image and the truth, but they would be more fanciful than useful. The reader is only entreated to attend to a few leading truths, which seem naturally to arise from this metaphor, and may be both supported and illustrated from the whole tenor of Scripture doc

trine.

SECTION I. From this expression, Except a man be born again, he cannot see the kingdom of God, we may learn the GREATNESS of that change which must pass upon every child of Adam, before he can become an heir of life.

No stronger expression could have been chosen to signify a great and remarkable change of state and character, whether we take the metaphor in a stricter or a looser sense. If we take the metaphor in a stricter sense, it may be intended to point out the change of state in an infant newly born, from what it was immediately before the birth. The manner

of its existence, of deriving its nourishment, the use and application of its faculties, and its desires and enjoyments, are all entirely different. If we take the metaphor in a looser sense, being born may be considered as the beginning of our existence. Το this sense we seem to be directed by the other expressions, of being created in Christ Jesus, and made new creatures. Does not this still teach us the

greatness of the change? We must be entirely different from what we were before, as one creature differs from another, or as that which begins to be at any time, is not, nor cannot be the same with what did formerly exist.

For

This may also be well supported from a variety of other passages of Scripture, and is a consequence of different truths contained in the word of God. example, our natural state is in Scripture compared to death, and our recovery to our being restored to life. Thus the apostle Paul, in writing to the Ephesians, says, "And you hath he quickened, who were dead in trespasses and sins." And a little after, "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." To the same purpose the apostle John says, "We know that we have passed from death unto life." The change is sometimes described by passing from darkness to light; than which two things, none can stand in greater opposition to one another: "Ye were sometimes darkness, but now are ye light in the Lord." Every one must be sensible how easy it would be to multiply passages of the same kind. But this I forbear, and only wish we had all of us a deep im

pression of the meaning and importance of these upon our hearts.

It

It will not be improper, however, to observe how plainly the same truth appears from the power which the Scripture represents as exerted in bringing a sinner from a state of nature to a state of grace. is constantly affirmed to be the work of God, the effect of his power, nay, the exceeding greatness of his power. "By grace ye are saved, through faith, and that not of yourselves, it is the gift of God.”. “Work out your own salvation with fear and trembling, for it is God that worketh in you to will and to do of his good pleasure." "And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead." Now, is there any need of a divine agent to perform a work of no moment? Would it be celebrated as an effect of the power of God if it were not truly great?

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Let me now, in the most earnest manner, beseech every person who reads these lines, to consider deliberately with himself what is the import of this truth, and how firmly it is established. It appears that regeneration, repentance, conversion, or call it what you will, is a very great change from the state in which every man comes into the world. This appears from our Saviour's assertion, that we must be born again." 66 It appears from a great variety of other Scripture phrases, and is the certain consequence of some of the most essential doctrines of the Gospel.

With what jealousy ought this to fill many of the

state of their souls? How slight and inconsiderable a thing is it that, with multitudes, passes for religion; especially in these days of serenity and sunshine to the church, when they are not compelled by danger to weigh the matter with deliberation! A few cold forms, a little outward decency, some faint desires rather than endeavours, are all they can afford for securing their everlasting happiness. Can the weakness and insufficiency of these things possibly appear in a stronger light, than when true religion is considered as a new creation and a second birth? If the inspired writers be allowed to express themselves either with propriety or truth, it is painful to think of the unhappy deluded state of so great a number of our fellow sinners.

Will so great a change take place, and yet have no visible effect? Had any great change happened in your worldly circumstances, from riches to poverty, or from poverty to riches, all around you would have speedily discerned it. Had any such change happened in your health, it had been impossible to conceal it. Had it happened in your intellectual accomplishments, from ignorance to knowledge, it would have been quickly celebrated. How comes it then to be quite undiscernible, when it is from sin to holiness? I am sensible that men are very ingenious in justifying their conduct, and very successful in deceiving themselves. They will tell us that religion is a hidden thing, not to be seen by the world, but lying open to his view who judgeth the secrets of all hearts. And doubtless this is, in one view, a great truth. True religion is not given to ostentation; diffident of itself, it is unwilling to promise much,